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Translated from Pali by Sister M. Uppalawanna.

Sister Uppalawanna was born on 20 September 1929. Her Teacher was the Venerable Ayya Khema. Sister Uppalawanna lives in Munhena Maggone village, Sri Lanka. Sister Uppalawanna presented the following translation to John D. Hughes during her visit to Australia in 1999.

Majjhima Nikaaya I.

I. 1 Muulapariyaayasutta.m -Origin and Behaviour of All Thoughts.

I heard thus.

At one time the Blessed One was living in Ukka.t.tha, in the Subhaga forest, at the root of a huge Saala tree, from there the Blessed One addressed the bhikkhus. “O! Bhikkhus, I will preach the origin and behaviour of all thoughts, listen and attend carefully.” Those bhikkhus replied: “Yes, venerable sir,” and the Blessed One said:

“Here, bhikkhus, the not learned ordinary man, not seeing Great Men, not clever and not trained in the noble Teaching , perceives earth, thinking it’s earth, becomes earth, thinks it is mine, delights.What is the reason: I call it not knowing thoroughly. Perceives water, thinking it’s water, becomes water, thinks it’s mine, delights. What is the reason: I call it not knowing thoroughly. Perceives fire, thinking it’s fire, becomes fire, thinks it’s mine, delights. What is the reason: I call it not knowing thoroughly. Perceives air, thinking it’s air, becomes air, thinks it’s mine, delights. What is the reason. I call it not knowing thoroughly. Perceives the the produced, thinking it’s the produced, becomes the produced, thinks it is mine, delights. What is the reason. I call it not knowing thoroughly. Perceives gods, thinking gods, becomes gods, thinks they are mine, delights. What is the reason. I call it not knowing thoroughly. Perceives Lord of Creations, thinking it’s Lord of Creations, becomes Lord of Creations, thinks its mine, delights. What is the reason. I call it not knowing thoroughly. Perceives Brahmaa, thinking it’s Brahmaa becomes Brahmaa, thinks it’s mine, delights What is the reason: I call it not knowing thoroughly. Perceives Radiance, thinking it’s Radiance, becomes Radiance thinks it’s mine, delights. What is the reason. I call it not knowing thoroughly. Perceives Supreme Good, thinking it’s Supreme Good, becomes Supreme Good, thinks it’s mine, delights. What is the reason. I call it not knowing thoroughly. Perceives Power in the air, thinking, it’s power in the air becomes that, thinks it’s mine, delights. What is the reason. I call it not knowing thoroughly. Perceives the Vanquished, thinking it’s the Vanquished, becomes that, thinks it’s mine and delights. What is the reason: I call it not knowing thoroughly..Perceives the Sphere of Space, thinking it’s the sphere of space, becomes that, thinks it’s mine, delights. What is the reason. I call it not knowing thoroughly. Perceives the Sphere of Consciousness, thinking it’s the sphere of Consciousness, becomes that, thinks it’s mine, delights. What is the reason: I call it not knowing thoroughly. Perceives No-thingness, thinking it’s No-thingness, becomes that, thinks it’s mine, delights. What is the reason: I call it not knowing thoroughly. Perceives Neither Perception nor Non-Perception, thinking it’s Neither Perception nor Non-Perception, becomes that, thinks it’s mine, delights. What is the reason: I call it not knowing thoroughly. Perceives the seen, thinking it is the seen becomes the seer, thinks it’s mine and delights. What is the reason: I call it not knowing thoroughly..Perceives the heard, thinking it is the heard becomes the hearer, thinks it’s mine and delights. What is the reason. I call it not knowing thoroughly. Perceives the scented, tasted and touched thinking they are the scented, tasted and touched becomes their experiencer, thinks they are mine, delights. What is the reason: I call it not knowing thoroughly. Perceives the cognized, thinking it’s the cognized, becomes the cognizer, thinks it’s mine and delights. What is the reason: I call it not knowing thoroughly. Perceives Unity, thinking it’s Unity becomes Unity, thinks it’s mine and delights. What is the reason: I call it not knowing thoroughly. Perceives Diversity, thinking it’s Diversity becomes diversity, thinks it’s mine, delights. What is the reason: I call it not knowing thoroughly. Perceives Omipresence, thinking it’s omnipresence becomes omnipresent, thinks it’s mine, delights. What is the reason: I call it not knowing thoroughly. Perceives Extinction, thinking it’s extinction becomes extinct, thinks it’s mine and delights What is the reason: I call it not knowing thoroughly.

[End of the first level of thinking of the not learned ordinary man.]

Bhikkhus, that bhikkhu who is a trainer not attained to his aim yet, abiding desirous of attaining the end of

the yoke, he too knows well earth, knowing earth and become earth, should not think it’s mine and

delight. What is the reason. I say, should thoroughly understand it. Knows well water,knowing water and become water, should not think it’s mine and delight. What is the reason: I say, should thoroughly understand it. Knows well fire, knowing fire and become fire, should not think it’s mine and delight. What is the reason: I say, should thoroughly understand it Knows well air, knowing air and become air should not think it’s mine and delight. What is the reason. I say, should thoroughly understand it. Knows well the produced, knowing the produced and become the produced, should not think it’s mine and delight. What is the reason: I say, should thoroughly understand it. Knows well the Lord of Creations, knowing the Lord of Creations, become the Lord of Creations should not think it’s mine and delight What is the reason:.I say, should thoroughly understand it. Knows well Brahmaa, knowing Brahmaa, become Brahmaa should not think it’s mine and delight. What is the reason: I say, should thoroughly understand it. Knows well Radiance, knowing Radiance and become Radiance should not think it’s mine and delight. What is the reason: I say, should thoroughly understand it. Knows well Supreme Good, knowing Supreme Good, become Supreme Good should not think it’s mine and delight. What is the reason: I say, should thoroughly understand it Knows well Power in the air, knowing power in the air become power in the air, should not think it’s mine and delight. What is the reason: I say, should thoroughly understand it. Knows well the Vanquished, knowing the Vanquished, become the Vanquished should not think it’s mine and delight. What is the reason: I say, should thoroughly understand it. Knows well the Sphere of Space, knowing the Sphere of Space, become the sphere of space should not think it’s mine and delight. What is the reason: I say, should thoroughly understand it. Knows well the Sphere of Consciousness, knowing the Sphere of Consciousness, become the sphere of Consciousness, should not think it’s mine and delight. What is the

reason: I say, should thoroughly understand it. Knows well the Sphere of No-thingness, knowing the Sphere of No-thingness, become the sphere of no-thingness, should not think it’s mine and delight. What is the reason: I say, should thoroughly understand it. Knows well the Sphere of Neither-Perception-nor Non-

perception, knowing it become the sphere of neither perception-nor-non-perception, should not think it’s mine and delight. What is the reason: I say, should thoroughly understand it. Knows well the seen, knowing the seen, become the seer, should not think it’s mine and delight. What is the reason: I say, should thoroughly understand it. Knows well the heard, knowing the heard, become the hearer, should not think, it’s mine and delight.What is the reason: I say, should thoroughly understand it. Knows well the scented, tasted and touched, knowing them become their experiencer, should not think, they are mine and delight. What is the reason: I say, should thoroughly understand them. Knows well the cognized, knowing the cognized, become the cognizer, should not think, they are mine and delight. What is the reason. I say, should thoroughly understand it. Knows well Unity, knowing Unity, become unity should not think, it’s mine and delight. What is the reason: I say, should thoroughly understand it. Knows well Diversity, knowing Diversity, become diversity, should not think, it’s mine and delight. What is the reason: I say, should thoroughly understand it. Knows well Omnipresence, knowing Omnipresence, become omnipresent, should not think it’s mine and delight. What is the reason: I say, should thoroughly understand it Knows well extinction, knowing extinction, become extinct, should not think it’s mine and delight. What is the reason: I say, should thoroughly understand it.

[End of the second level of thinking of a trainer who has turned back]

O! Bhikkhus, that bhikkhu, who is worthy, destroyed desires, lived the holy life, done what should be done, put down the weight, come to the highest good, the bindings ‘to be’ destroyed, and rightly knowing

released, thoroughly knowing earth, does not think it’s earth, become earth does not think and delight it’s

mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing water, does not think it’s water, become water does not think and delight it’s mine.What is the reason, I say, he thoroughly knows it. Thoroughly knowing fire, does not think it’s fire, become fire does not think and delight it’s mine. What is the is the reason: I say, he thoroughly knows it. Thoroughly knowing air, does not think it’s air, become air does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing the produced, does not think it’s the produced, become the produced, does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing gods, does not think gods, become a god, does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing Lord of Creations, does not think lord of creations, become lord of creations does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing Brahmaa, does not think brahmaa, become brahmaa does not think and delight it’s mine. What is the reason. I say, he thoroughly knows it. Thoroughly knowing the Radiant, does not think radiant, become radiant does not think and delight it’s mine.What is the reason: I say, he thoroughly knows it. Thoroughly knowing Supreme Good, does not think supreme good, become supreme good, does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing power in the air, does not think power in the air, become power in the air does not think and delight it’s mine.What is the reason: I say, he thoroughly knows it.Thoroughly knowing the Vanquished, does not think vanquished, become the vanquished does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing the sphere of space, does not think the sphere of space, become the sphere of space, does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing the sphere of consciousness, does not think the sphere of consciousness, become the sphere of consciousness, does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing the sphere of No-thingness, does not think the sphere of no-thingness, become the sphere of no-thingness, does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing the sphere of Neither-perception-nor-non-perception, does not think the sphere of neither-perception-nor-non-perception, become that does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing the seen, does not think the seen, become the seer does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing the heard, does not think the heard,. become the hearer does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing the scented tasted and touched, does not think they are that and that, become their experiencer does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing the cognized, does not think the cognized, become the cognizer does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing Unity, does not think unity, become unity does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing Diversity, does not think diversity, become diversity does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing Omnipresence, does not think omnipresence, become omnipresent, does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing Extinction, does not think extinction, become extinct does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it.

[End of the third level of thinking : The first level of thinking of one who has destroyed desires.]

O! Bhikkhus, that bhikkhu, who is worthy, destroyed desires, lived the holy life, done what should be done, put down the weight, come to the highest good, the bindings ‘to be’ destroyed, and rightly knowing

released, thoroughly knowing earth, does not think it’s earth, become earth does not think and delight it’s

mine. What is the reason: Because greed is destroyed. Thoroughly knowing water, does not think it’s water, become water does not think and delight it’s mine.What is the reason: Because greed is destroyed. Thoroughly knowing fire, does not think it’s fire, become fire does not think and delight it’s mine. What is the is the reason: Because greed is destroyed. Thoroughly knowing air, does not think it’s air, become air does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing the produced, does not think it’s the produced, become the produced, does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing gods, does not think gods, become a god, does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing Lord of Creations, does not think lord of creations, become lord of creations does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing Brahmaa, does not think brahmaa, become brahmaa does not think and delight it’s mine. What is the reason. Because greed is destroyed. Thoroughly knowing the Radiant, does not think radiant, become radiant does not think and delight it’s mine.What is the reason: Because greed is destroyed..Thoroughly knowing Supreme Good, does not think supreme good, become supreme good, does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing power in the air, does not think power in the air, become power in the air does not think and delight it’s mine.What is the reason: Because greed destroyed. Thoroughly knowing the Vanquished, does not think vanquished, become the vanquished does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing the sphere of space, does not think the sphere of space, become the sphere of space, does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing the sphere of consciousness, does not think the sphere of consciousness, become the sphere of consciousness, does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing the sphere of No-thingness, does not think the sphere of no-thingness, become the sphere of no-thingness, does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing the sphere of Neither-perception-nor-non-perception, does not think the sphere of neither-perception-nor-non-perception, become that does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing the seen, does not think the seen, become the seer does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing the heard, does not think the heard,. become the hearer does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing the scented tasted and touched, does not think they are that and that, become their experiencer does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing the cognized, does not think the cognized, become the cognizer does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing Unity, does not think unity, become unity does not think and delight it’s mine. What is the reason: Because greed is destroyed.. Thoroughly knowing Diversity, does not think diversity, become diversity does not think and delight it’s mine. What is the reason: Because greed is destroyed... Thoroughly knowing Omnipresence, does not think omnipresence, become omnipresent, does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing Extinction, does not think extinction, become extinct does not think and delight it’s mine. What is the reason:Because greed is destroyed

[End of the fourth level of thinking, the second level of thinking of one destroyed desires.]

O! Bhikkhus, that bhikkhu, who is worthy, destroyed desires, lived the holy life, done what should be done, put down the weight, come to the highest good, the bindings ‘to be’ destroyed, and rightly knowing

released, thoroughly knowing earth, does not think it’s earth, become earth does not think and delight it’s

mine. What is the reason: Because anger is destroyed. Thoroughly knowing water, does not think it’s water, become water does not think and delight it’s mine.What is the reason: Because anger is destroyed. . Thoroughly knowing fire, does not think it’s fire, become fire does not think and delight it’s mine. What is the is the reason: Because anger is destroyed. Thoroughly knowing air, does not think it’s air, become air does not think and delight it’s mine. What is the reason: Because anger is destroyed..Thoroughly knowing the produced, does not think it’s the produced, become the produced, does not think and delight it’s mine. What is the reason: Because anger is destroyed.. Thoroughly knowing gods, does not think gods, become a god, does not think and delight it’s mine. What is the reason: Because anger is destroyed. Thoroughly knowing Lord of Creations, does not think lord of creations, become lord of creations does not think and delight it’s mine. What is the reason: Because anger is destroyed... Thoroughly knowing Brahmaa, does not think brahmaa, become brahmaa does not think and delight it’s mine. What is the reason. Because anger is destroyed... Thoroughly knowing the Radiant, does not think radiant, become radiant does not think and delight it’s mine.What is the reason: Because anger is destroyed..Thoroughly knowing Supreme Good, does not think supreme good, become supreme good, does not think and delight it’s mine. What is the reason: Because anger is destroyed. . Thoroughly knowing power in the air, does not think power in the air, become power in the air does not think and delight it’s mine.What is the reason: Because anger is destroyed. Thoroughly knowing the Vanquished, does not think vanquished, become the vanquished does not think and delight it’s mine. What is the reason: Because anger is destroyed..Thoroughly knowing the sphere of space, does not think the sphere of space, become the sphere of space, does not think and delight it’s mine. What is the reason: Because anger is destroyed. Thoroughly knowing the sphere of consciousness, does not think the sphere of consciousness, become the sphere of consciousness, does not think and delight it’s mine. What is the reason: Because anger is destroyed.. Thoroughly knowing the sphere of No-thingness, does not think the sphere of no-thingness, become the sphere of no-thingness, does not think and delight it’s mine. What is the reason: Because anger is destroyed.. Thoroughly knowing the sphere of Neither-perception-nor-non-perception, does not think the sphere of neither-perception-nor-non-perception, become that does not think and delight it’s mine. What is the reason: Because anger is destroyed.. Thoroughly knowing the seen, does not think the seen, become the seer does not think and delight it’s mine. What is the reason: Because anger is destroyed. Thoroughly knowing the heard, does not think the heard,. become the hearer does not think and delight it’s mine. What is the reason: Because anger is destroyed . Thoroughly knowing the scented tasted and touched, does not think they are that and that, become their experiencer does not think and delight it’s mine. What is the reason: Because anger is destroyed. Thoroughly knowing the cognized, does not think the cognized, become the cognizer does not think and delight it’s mine. What is the reason: Because anger is destroyed. Thoroughly knowing Unity, does not think unity, become unity does not think and delight it’s mine. What is the reason: Because anger is destroyed. Thoroughly knowing Diversity, does not think diversity, become diversity does not think and delight it’s mine. What is the reason: Because anger is destroyed. Thoroughly knowing Omnipresence, does not think omnipresence, become omnipresent, does not think and delight it’s mine. What is the reason: Because anger is destroyed. Thoroughly knowing Extinction, does not think extinction, become extinct does not think and delight it’s mine. What is the reason:Because anger is destroyed..

[End of the fifth level of thinking , the third level of thinking, of one with desires destroyed.]

O! Bhikkhus, that bhikkhu, who is worthy, destroyed desires, lived the holy life, done what should be done, put down the weight, come to the highest good, the bindings ‘to be’ destroyed, and rightly knowing

released, thoroughly knowing earth, does not think it’s earth, become earth does not think and delight it’s

mine. What is the reason: Because delusion is destroyed. Thoroughly knowing water, does not think it’s water, become water does not think and delight it’s mine.What is the reason: Because delusion is destroyed. . Thoroughly knowing fire, does not think it’s fire, become fire does not think and delight it’s mine. What is the is the reason: Because delusion is destroyed.. Thoroughly knowing air, does not think it’s air, become air does not think and delight it’s mine. What is the reason: Because

delusion is destroyed .Thoroughly knowing the produced, does not think it’s the produced, become the produced, does not think and delight it’s mine. What is the reason: Because delusion is destroyed.. Thoroughly knowing gods, does not think gods, become a god, does not think and delight it’s mine. What is the reason: Because delusion is destroyed. Thoroughly knowing Lord of Creations, does not think lord of creations, become lord of creations does not think and delight it’s mine. What is the reason: Because delusion is destroyed... Thoroughly knowing Brahmaa, does not think brahmaa, become brahmaa does not think and delight it’s mine. What is the reason. Because delusion is destroyed..Thoroughly knowing the Radiant, does not think radiant, become radiant does not think and delight it’s mine.What is the reason: Because delusion is destroyed..Thoroughly knowing Supreme Good, does not think supreme good, become supreme good, does not think and delight it’s mine. What is the reason: Because delusion is destroyed. . Thoroughly knowing power in the air, does not think power in the air, become power in the air does not think and delight it’s mine.What is the reason: Because delusion is destroyed. Thoroughly knowing the Vanquished, does not think vanquished, become the vanquished does not think and delight it’s mine. What is the reason: Because delusion is destroyed..Thoroughly knowing the sphere of space, does not think the sphere of space, become the sphere of space, does not think and delight it’s mine. What is the reason: Because delusion is destroyed. Thoroughly knowing the sphere of consciousness, does not think the sphere of consciousness, become the sphere of consciousness, does not think and delight it’s mine. What is the reason: Because delusion is destroyed.. Thoroughly knowing the sphere of No-thingness, does not think the sphere of no-thingness, become the sphere of no-thingness, does not think and delight it’s mine. What is the reason: Because delusion is destroyed.. Thoroughly knowing the sphere of Neither-perception-nor-non-perception, does not think the sphere of neither-perception-nor-non-perception, become that does not think and delight it’s mine. What is the reason: Because delusion is destroyed.. Thoroughly knowing the seen, does not think the seen, become the seer does not think and delight it’s mine. What is the reason: Because delusion is destroyed. Thoroughly knowing the heard, does not think the heard,. become the hearer does not think and delight it’s mine. What is the reason: Because delusion is destroyed . Thoroughly knowing the scented tasted and touched, does not think they are that and that, become their experiencer does not think and delight it’s mine. What is the reason: Because delusion is destroyed. Thoroughly knowing the cognized, does not think the cognized, become the cognizer does not think and delight it’s mine. What is the reason: Because delusion is destroyed. Thoroughly knowing Unity, does not think unity, become unity does not think and delight it’s mine. What is the reason: Because delusion destroyed. Thoroughly knowing Diversity, does not think diversity, become diversity does not think and delight it’s mine. What is the reason: Because delusion is destroyed. Thoroughly knowing Omnipresence, does not think omnipresence, become omnipresent, does not think and delight it’s mine. What is the reason: Because delusion is destroyed. Thoroughly knowing Extinction, does not think extinction, become extinct does not think and delight it’s mine. What is the reason:Because delusion is destroyed..

[End of the sixth level of thinking , the fourth level of thinking, of one with desires destroyed.]

O! Bhikkhus, the Thus Gone One too, worthy and rightfully enlightened thoroughly knowing earth, does not think it’s earth, become earth does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it. Thoroughly knowing water, does not think it’s water, become water does not think and delight it’s mine.What is the reason: Because the Thus Gone One accurately knows it. . Thoroughly knowing fire, does not think it’s fire, become fire does not think and delight it’s mine. What is the is the reason: Because the Thus Gone One accurately knows it.Thoroughly knowing air, does not think it’s air, become air does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it.Thoroughly knowing the produced, does not think it’s the produced, become the produced, does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it. Thoroughly knowing gods, does not think gods, become a god, does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it. Thoroughly knowing Lord of Creations, does not think lord of creations, become lord of creations does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it..Thoroughly knowing Brahmaa, does not think brahmaa, become brahmaa does not think and delight it’s mine. What is the reason. Because the Thus Gone One accurately knows it..Thoroughly knowing the Radiant, does not think radiant, become radiant does not think and delight it’s mine.What is the reason: Because the Thus Gone One accurately knows it. .Thoroughly knowing Supreme Good, does not think supreme good, become supreme good, does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it.. . Thoroughly knowing power in the air, does not think power in the air, become power in the air does not think and delight it’s mine.What is the reason: Because the Thus Gone One accurately knows it. Thoroughly knowing the Vanquished, does not think vanquished, become the vanquished does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it..Thoroughly knowing the sphere of space, does not think the sphere of space, become the sphere of space, does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it. . Thoroughly knowing the sphere of consciousness, does not think the sphere of consciousness, become the sphere of consciousness, does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it. Thoroughly knowing the sphere of No-thingness, does not think the sphere of no-thingness, become the sphere of no-thingness, does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it. Thoroughly knowing the sphere of Neither-perception-nor-non-perception, does not think the sphere of neither-perception-nor-non-perception, become that does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it. . Thoroughly knowing the seen, does not think the seen, become the seer does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it. Thoroughly knowing the heard, does not think the heard,. become the hearer does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it. Thoroughly knowing the scented tasted and touched, does not think they are that and that, become their experiencer does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it. Thoroughly knowing the cognized, does not think the cognized, become the cognizer does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it. Thoroughly knowing Unity, does not think unity, become unity does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it. Thoroughly knowing Diversity, does not think diversity, become diversity does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it. Thoroughly knowing Omnipresence, does not think omnipresence, become omnipresent, does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it. Thoroughly knowing Extinction, does not think extinction, become extinct does not think and delight it’s mine. What is the reason:Because the Thus Gone One accurately knows it. .

[End of the seventh level of thinking , the first level of thinking, of the Teacher. ]

O! Bhikkhus, the Thus Gone One too, worthy and rightfully enlightened thoroughly knowing earth, does not think it’s earth, become earth does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One, destroying all craving, dispassionate, ceased , and giving up has realized highest enlightenment. I say.Thoroughly knowing water, does not think it’s water, become water does not think and delight it’s mine.What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One, destroying all craving, dispassionate, ceased, and giving up has realized highest enlightenment. I say. . . Thoroughly knowing fire, does not think it’s fire, become fire does not think and delight it’s mine. What is the is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate ceased, and giving up has realized highest enlightenment. I say. Thoroughly knowing air, does not think it’s air, become air does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and given up has realized highest enlightenment. I say. Thoroughly knowing the produced, does not think it’s the produced, become the produced, does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness. From being is birth, to the born is decay and death.Therefore the Thus Gone One destroying all craving, dispassionate, ceased, and giving up, has realized highest enlightenment. I say.Thoroughly knowing gods, does not think gods, become a god, does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased, and giving up has realized highest enlightenment. I say..Thoroughly knowing Lord of Creations, does not think lord of creations, become lord of creations does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased, and giving up has realized highest enlightenment. I say. Thoroughly knowing Brahmaa, does not think brahmaa, become brahmaa does not think and delight it’s mine. What is the reason. Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased, and giving up has realized highest enlightenment. I say. .Thoroughly knowing the Radiant, does not think radiant, become radiant does not think and delight it’s mine.What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased, and giving up has realized highest enlightenment. I say..Thoroughly knowing Supreme Good, does not think supreme good, become supreme good, does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased, giving up has realized highest enlightenment. I say. Thoroughly knowing power in the air, does not think power in the air, become power in the air does not think and delight it’s mine.What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased, and giving up has realized highest enlightenment. I say. Thoroughly knowing the Vanquished, does not think vanquished, become the vanquished does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased, and giving up has realized highest enlightenment. I say. Thoroughly knowing the sphere of space, does not think the sphere of space, become the sphere of space, does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased, and giving up has realized highest enlightenment. I say. . Thoroughly knowing the sphere of consciousness, does not think the sphere of consciousness, become the sphere of consciousness, does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased, and giving up has realized highest enlightenment. I say. Thoroughly knowing the sphere of No-thingness, does not think the sphere of no-thingness, become the sphere of no-thingness, does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment. I say Thoroughly knowing the sphere of Neither-perception-nor-non-perception, does not think the sphere of neither-perception-nor-non-perception, become that does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness; from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment. I say. Thoroughly knowing the seen, does not think the seen, become the seer does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death.Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment. I say. Thoroughly knowing the heard, does not think the heard,. become the hearer does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment. I say. . Thoroughly knowing the scented tasted and touched, does not think they are that and that, become their experiencer does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment. I say.. Thoroughly knowing the cognized, does not think the cognized, become the cognizer does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment. I say.Thoroughly knowing Unity, does not think unity, become unity does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment. I say.Thoroughly knowing Diversity, does not think diversity, become diversity does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment. I say. . Thoroughly knowing Omnipresence, does not think omnipresence, become omnipresent, does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment. I say. . Thoroughly knowing Extinction, does not think extinction, become extinct does not think and delight it’s mine. What is the reason:Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment, I say.. .

[End of the eighth level of thinking , the second level of thinking, of the Teacher. ]

1.2 Sabbaasavasutta.m (2)- All Desires.

I heard thus:

At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi

There, the Blessed One addressed the bhikkhus: “O! Bhikkhus, I will teach the method of restraining the

mind from all desires, listen and attend carefully. Bhikkhus, I declare the restraining of the mind from all

desires, knowing and seeing, not without knowing and seeing.Knowing and seeing what is it: Knowing and seeing with wise attention and with unwise attention. When attending unwisely non-arisen desires arise and arisen desires grow.When attending wisely non-arisen desires do not arise and arisen desires fade. .Bhikkhus, there are desires to be turned out reflecting wisely, there are desires to be turned out with restraint, there are desires to be turned out by indulging, there are desires to be turned out by enduring, there are desires to be turned out by avoiding,. and there are desires to be turned out by dispelling and there are desires to be turned out by development.

Bhikkhus, what desires should be turned out reflecting wisely. Here, bhikkhus, the ordinary man who has not seen Noble Ones and Great Men, not clever and not tamed in their teaching, does not know the thoughts that should be thought and should not be thought. So he thinks thoughts that should not be thought and does not think thoughts that should be thought. Bhikkhus, what thoughts that should not be thought are thought. Those thoughts that arouse non-arisen sensual desires, and thoughts that develop arisen sensual desires. Those thoughts that arouse non-arisen desires ‘to be’ and thoughts that develop arisen desires ‘to be’. Those thoughts that arouse non-arisen desires of ignorance and thoughts that develop arisen desires of ignorance. These thoughts that should not be thought are thought.

Bhikkhus, what thoughts, that should be thought are not thought. Those thoughts that do not arouse non-arisen sensual desires and thoughts that diminish arisen sensual desires. Those thoughts that do not arouse

non-arisen desires ‘to be’ and thoughts that diminish arisen desires ‘to be’. Those thoughts that do not arouse non-arisen desires of ignorance and thoughts that diminish arisen desires of ignorance. These thoughts that should be thought are not thought. Thinking thoughts that should not be thought and not thinking thoughts that should be thought non-arisen desires arise and arisen desires develop.

He thinks unwisely in this manner:Was I in the past or wasn’t I in the past. Who was I in the past. How was I in the past. Become who and who was I in the past: Will I be in the future, or will I not be in the future. What will I be in the future. How will I be in the future. Become who and who will I be in the future.

Or doubts arise about the self in the present : Am I, or am I not. What am I. How am I . From where did this being come, where will it go. To whoever thinking unwisely in this manner, one of these six views arises

To him a view arises perfect and clear, I have a self. Or I have no self. Or with the self I know the self.. Or with the self I know the no-self. Or with no-self I know the no-self. Or this view arises to him, This my self which speaks and feels and experiences the results of good and bad actions done here and there, is permanent and eternal and would not change. Bhikkhus, this is called the soul view, the thicket of speculations, the wilderness of speculations, the bond of views O! Bhikkhus, the ordinary man bound by these views is not released from birth, decay, death, sorrow, lament, unpleasantness, displeasure and distress. Is not released from unpleasantness, I say. .

Bhikkhus, the learned disciple who has seen Noble Ones and Great Men, clever and trained in their Teaching knows the thoughts that should be thought and knows the thoughts that should not be thought. He does not think thoughts that should not be thought and thinks thoughts that should be thought.

What are the thoughts that should not be thought. Those thoughts that arouse non-arisen sensual desires and develop arisen sensual desires. Those thoughts that arouse non-arisen desires ‘ to be’ and develop arisen desires ‘to be’ Those thoughts that arouse non-arisen desires of ignorance and develop arisen desires of ignorance. These thoughts should not be thought

What are the thoughts that should be thought. Those thoughts that do not arouse non-arisen sensual desires

and diminish arisen sensual desires. Those thoughts that do not arouse non-arisen desires to ‘to be’ and diminish arisen desires ‘to be’. Those thoughts that do not arouse non-arisen desires of ignorance and diminish arisen desires of ignorance. These thoughts should be thought.

When he does not think thoughts that should not be thought and thinks those that should be thought non arisen desires do not arise and arisen desires fade.Then he wisely thinks, this is unpleasant, wisely thinks this is the arising of unpleasantness, wisely thinks this is the cessation of unpleasantness and wisely thinks

this is the path to the cessation of unpleasantness. When he thinks in this manner three bonds fade away.

The view about a self, doubts, and the bindings of virtues.. Bhikkhus, these are the desires that should be dispelled by wise thinking.

Bhikkhus, what desires should be turned out through restraint: Here, the bhikkhu wisely reflecting abides

restrained in the mental faculty of the eye. To one abiding unrestrained in the mental faculty of the eye

would arise desires of distress and burning, to one restrained they do not arise. The bhikkhu wisely reflecting abides restrained in the mental faculty of the ear. To one abiding unrestrained in the mental faculty of the ear would arise desires of distress and burning, to one restrained they do not arise. The bhikkhu wisely reflecting abides restrained in the mental faculty of the nose. To one abiding unrestrained in the mental faculty of the nose would arise desires of distress and burning, to one restrained they do not arise. The bhikkhu wisely reflecting abides restrained in the mental faculty of the tongue. To one abiding unrestrained in the mental faculty of the tongue would arise desires of distress and burning, to one restrained they do not arise. The bhikkhu wisely reflecting abides restrained in the mental faculty of the body. To one abiding unrestrained in the mental faculty of the body would arise desires of distress and burning, to one restrained they do not arise. The bhikkhu wisely reflecting abides restrained in the mental faculty of the mind. To one abiding unrestrained in the mental faculty of the mind would arise desires of distress and burning, to one restrained they do not arise. Bhikkhus, to one abiding restrained, desires of

distress and burning do not arise. These are the desires that should be turned out through restraint

Bhikkhus, what desires should be turned out through indulging. Here the bhikkhu wisely reflecting uses the robe to ward off cold, heat, the stings of gad flies and yellow flies, to ward off the heat of the air and the touch of creeping things and for the purpose of covering the loins out of shame. Wisely reflecting partakes of the morsel food, not for play, for intoxication or to look beautiful, to support the body, without greed for tastes, as support to lead the holy life. While partaking the food reflects ‘Giving up the earlier feelings would not arouse new, may it be for a faultless light living’ .Wisely reflecting partakes the dwelling to ward off the cold, heat, the sting of gad flies and yellow flies, to ward off the burning air, creeping things and to end the troubles from the seasons and for seclusion..Wisely reflecting partakes requisites when ill to ward off oppressive feelings. When not using them may arise desires of distress and burning, using them they would not arise. Bhikkhus, these are the desires that should be turned out by indulging .

Bhikkhus, what desires should be turned out by enduring. Here the bhikkhu wisely reflecting endures cold, heat, hunger, thirst, the sting of gad flies, yellow flies, heat of the air, the touch of creeping things,

The piercing touch of badly enunciated words, sharp rough piercing bodily feelings and unwelcome, disagreeable feelings that end life. To one not enduring these may arise desires of burning and distress, to one enduring them desires do not arise. These are the desires that should be turned out by enduring.

Bhikkhus, what desires should be turned out by avoiding. Here the bhikkhu, wisely reflecting avoids rough elephants, horses, bulls, dogs, serpents, uneven thorny roads, pits, depressions, pools and village pools. And sitting on unsuitable seats, pasturing on unsuitable pastures and associating evil friends, these which the wise co-associates in the holy life denounce, he wisely reflecting should avoid. Bhikkhus, to one not avoiding these may arise desires of burning and distress, to one avoiding them desires do not arise.These desires should be turned out by avoiding. . .

Bhikkhus, what desires should be turned out by dispelling. Here the bhikkhu reflecting wisely does not entertain arisen sensual thoughts, dispels them, does not let them rise again. Reflecting wisely does not entertain arisen angry thoughts, dispels them, does not let them rise again Reflecting wisely does not

entertain arisen hurting thoughts, dispels them, does not let them rise again. Reflecting wisely does not entertain whatever arisen demeritorious evil thoughts, dispels them, does not let them rise again. Bhikkhus, to one not dispelling these may arise desires and burning, to one dispelling them desires do not arise.These desires should be turned out by dispelling.

Bhikkhus, what desires should be turned out by development. Here, the bhikkhu wisely reflecting develops the enlightenment factor mindfulness based on seclusion, detachment and cessation and ending in surrender Wisely reflecting develops the enlightenment factor investigation of the Teaching based on seclusion,

detachment and cessation and ending in surrender. Wisely reflecting develops the enlightenment factor effort based on seclusion, detachment and cessation and ending in surrender. Wisely reflecting develops the enlightenment factor joy based on seclusion, detachment and ending in surrender. Wisely reflecting develops the enlightenment factor tranquillity based on seclusion, detachment and cessation and ending in

surrender. Wisely reflecting develops the enlightenment factor concentration based on seclusion, detachment and cessation and ending in surrender. And wisely reflecting develops the enlightenment factor

equanimity based on seclusion, detachment and cessation and ending in surrender. Bhikkhus, to one not developing these may arise desires of burning and distress, to one developing them these desires do not arise. These desires should be turned out by development.

Bhikkhus, when the bhikkhu turns out those desires which should be turned out by wise reflection, turns out those desires that should be turned out by restraint, turns out those desires that should be turned out by

indulging, turns out those desires that should be turned out by enduring, turns out those desires that should be turned out by avoiding, turns out those desires that should be turned out by dispelling and turns out those desires that should be turned out by development, it is said that the bhikkhu abiding restrained in all desires, has overcome craving , dispensed the bonds, and rightfully ending measuring made an end of unpleasantness.

The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One.

. 1. 3. Dhammadaayaadasutta.m (3) To Inherit the Teaching.

.

I heard thus.

At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. The Blessed One addressed the bhikkhus from there. “ Bhikkhus, be the inheritors of my Teaching and not the inheritors of my material. There’s my compassion towards you. Whatever it is, be the inheritors of my Teaching not the inheritors of my material. Bhikkhus, should you become the inheritors of my material not the inheritors of my Teaching by that you become the examples: The disciples of a Teacher abiding as inheritors of material and not as inheritors of the Teaching. By that I too become the Teacher who has inherited the disciples with my material and not my Teaching. Bhikkhus, be the inheritors of my Teaching and not the inheritors of my material, by that you become the example; The disciples of the Teacher abiding as inheritors of the Teach ing not as inheritors of material, by that I too become an example As the Teacher abiding inheriting the disciples with the Teaching and not inheriting material. Therefore bhikkhus abide as inheritors of the Teaching and not as inheritors of material. There is my compassion

towards you. Whatever it is be the inheritors of my Teaching and not the inheritors of my material.

Here, bhikkhus, I have partaken of my meal, satiated not desiring any more, and there is some morsel food left over to be thrown away. Then two bhikkhus overcome by hunger and weakness come along and I tell them: Bhikkhus, I have partaken of my meal, is satiated and do not desire any more, there is some morsel food left over to be thrown away, If you desire, partake of it, if you do not partake it I will throw it to some place where there is no green, or I will put it in some water where there are no living things. To one of those

bhikkhus, it occurs thus; The Blessed One has partaken of his meal, is satiated and does not desire any more of it. There is some morsel food left over to be thrown away. If we do not partake of it, he will throw it to some place where there is no green, or will put it in some water where there is no life. Yet it is told by the Blessed One this: Bhikkhus, be the heirs of my Teaching and not the heirs of my material. Morsel food is one of the material, What if I spend this day and night bearing up this hunger and discomfort. He not partaking that food spends that night and day bearing up that hunger and discomfort. To the other bhikkhu it occurs thus: The Blessed One has partaken of his meal, is satiated and does not desire any more of it. There is some morsel food left over to be thrown away. If we do not partake of it the Blessed One will throw it to a place where there is no green or will put it in some water where there are no living things- What if I partake of that morsel food and put an end to my hunger and discomfort and spend the night and day. So he partakes of that morsel food puts an end to his hunger and discomfort and spends the night and day. Bhikkhus, whoever the bhikkhu who partook of the morsel food, overcame the hunger and discomfort and spent the night and day, yet the earlier bhikkhu is more reverential and praiseworthy. What is the reason. Because it conduces to that bhikkhu’s few desires,satisfaction, purity, the nature of being supported easily, and for arousing of effort. Therefore, be the heirs of my Teaching and not the heirs of my material.: Bhikkkus, there is my compassion to you. Any way my disciples should be heirs of the Teaching and not the heirs of my material. The Blessed One said that and went into the monastery.

Soon after the Blessed One left, venerable Saariputta addressed the bhikkhus:Friends, of a Teacher abiding in seclusion, how do the disciples not train in that seclusion. And of a Teacher abiding in seclusion how do the disciples train in that same seclusion. Friend, Saariputta, we came from afar to learn the meaning of these words from venerable Saariputta, good that it occurs to venerable Saariputta, and hearing it from you, the bhikkhus will bear it in mind. Then listen friends, bhikkhus: attend carefully. And venerable Saariputta said:

Here, friends, of a Teacher abiding in seclusion, the disciples do not train in that seclusion. The things the Teacher said dispel, they would not dispel, live in abundance and lethargy, missing the main aim, do not

yoke themselves to seclusion. For this the elders have to be blamed for three things. Of a Teacher abiding in seclusion, the disciples do not train in that seclusion. This is the first blame that comes on the elders.

The things that the Teacher said dispel, they would not dispel. This is the second blame that comes on the elders. Living in abundance and lethargy, they miss the main aim and do not yoke themselves to seclusion. This is the third blame that comes on the elders. The elders have to be blamed for these three things.

The middling bhikkhus, too have to be blamed for these three things. The novice bhikkhus too have to be blamed for these three things.Friends, it is in this manner, that of a Teacher abiding in seclusion, the disciples do not train in that seclusion.

Friends, of a Teacher abiding in seclusion how do the disciples train in that seclusion. Of a Teacher abiding in seclusion, the disciples train in that seclusion.The things the Teacher says dispel, they dispel.Not living in abundance and lethargy, they do not miss the main aim and yoke themselves to seclusion. For this the elders are to be praised for three things. Of a Teacher abiding in seclusion the disciples train in that seclusion This is the first praise that come to the elders. The things the Teacher said dispel, that they dispel. This is the second praise that come to the elders. Not living in abundance and lethargy, they do not miss the main aim and yoke themselves to seclusion. This is the third praise that come to the elders. The elders are praised for these three things. The middling bhikkhus too have to be praised for these three. The novice bhikkhus too have to be praised for these three. Friends, it is in this manner, that of a Teacher abiding in seclusion, the disciples train in that seclusion. . .

There friends, greed is an evil, anger is an evil. To dispel greed and anger, there is the middle path which conduces to wisdom, knowledge enlightenment and extinction. It is this same noble eightfold path such as right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness, and right concentration. Friends, this is the middle path which conduces to wisdom, knowledge, enlightenment and extinction. There friends, anger is an evil, ill will is an evil, hypocrisy is an evil, mercilessness is an evil, envy is an evil, selfishness is an evil, deceit is an evil, craftiness is an evil, obstinacy is an evil, haughty talk is an evil, measuring is an evil, conceit is an evil, intoxication is an evil, negligence is an evil, To dispel intoxication and negligence, there is the middle path which conduces to wisdom, knowledge, enlightenment and extinction. It is this same noble eightfold path such as right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration.. Venerable Saariputta said those words and the bhikkhus delighted in his words.

1.4. Bhayabheravasutta. (4) Great Fear.

I heard thus.

At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi.

Then the brahmin Jaanussoni approached the Blessed One exchanged friendly greetings, sat on a side and

said thus: “Good Gotama, to those sons of clansmen who have gone forth from the household and put on robes, out of faith, good Gotama, is the foremost, is of great help, is the instigator, and they in turn become imitations of good Gotama.” “Brahmin, that is so, to those sons of clansmen who have gone forth out of faith in me and put on yellow robes, I am the foremost, of great help, am the instigator, and they imitate me” Good Gotama, I think attachment to seclusion and loneliness is difficult on beds and seats in remote jungle forests and paths, and I think without concentration even the mind would be distracted.

O! Brahmin, before my enlightenment, when I was seeking enlightenment, it occurred to me attachment to

seclusion and loneliness is difficult on beds and seats in remote jungle forests and paths and even the mind

without concentration is carried away when in the forest. Those recluses and brahmins impure in bodily actions abiding on beds and seats in remote jungle forests and paths, come to much fear and evil owing to their impurity. I abide on beds and seats in remote jungle forests and paths pure in bodily actions The noble ones are pure in bodily actions, am one of them, and abide in remote jungle forests and paths with much confidence.

Those recluses and brahmins impure in verbal actions abiding on beds and seats in remote jungle forests and paths, come to much fear and evil owing to their impurity. I abide on beds and seats in remote jungle forests and paths pure in verbal actions. The noble ones are pure in verbal actions, am one of them and abide in remote jungle forests and paths with much confidence..

Those recluses and brahmins impure in mental actions abiding on beds and seats in remote jungle forests and paths, come to much fear and evil owing to their impurity. I abide on beds and seats in remote jungle

forests and paths pure in mental actions. The noble ones are pure in mental actions, am one of them and

abide in remote jungle forests and paths with much confidence.Those recluses and brahmins in livelihood

impure abiding on beds and seats in remote jungle forests and paths come to much fear and evil owing to their impurity. I abide on beds and seats in remote jungle forests and paths pure in livelihood. The noble ones are pure in livelihood, am one of them and abide in remote jungle forests and paths with much confidence..

O! Brahmin, it occurred to me thus: Those recluses and brahmins greedy for sensuality, abiding on beds and seats in remote jungle forests and paths come to much fear and evil owing to their greed for sensuality. I abide on beds and seats in remote jungle forests and paths greed for sensuality overcome. The noble ones have overcome the greed for sensuality, am one of them and abide in remote jungle forests and paths with much confidence.

Brahmin, it occurred to me thus: Those recluses and brahmins with angry mind and evil thoughts, abiding on beds and seats in remote jungle forests and paths come to much fear and evil, owing to their angry mind and evil thoughts. I abide on beds and seats in remote jungle forests and paths with thoughts of loving kindness. The noble ones abide in jungle forests and paths with thoughts of loving kindness, am one of them and abide in remote jungle forests and paths with much confidence.

Brahmin, it occurred to me thus: Those recluses and brahmins overcome by sloth and tor-por abiding on beds and seats in remote jungle forests and paths come to much fear and evil, owing to sloth and tor-por

I abide on beds and seats in remote jungle forests and paths, sloth and tor-por destroyed. The noble ones abide in jungle forests and paths sloth and tor -por destroyed, am one of them and abide in jungle forests and paths with much confidence.

Brahmin, it occurred to me thus: Those recluses and brahmins, restless and worried abiding on beds and seats in remote jungle forests and paths come to much fear and evil, owing to restlessness and worry. I abide on beds and seats in remote jungle forests and paths, with mind appeased. The noble ones abide in jungle forests and paths with appeased minds, am one of them and abide in jungle forests and paths with much confidence.

Brahmin, it occurred to me thus: Those recluses and brahmins, overcome by doubts, abiding on beds and seats in remote jungle forests and paths come to much fear and evil, owing to doubts. I abide on beds and seats in remote jungle forests and paths doubts overcome. The noble ones abide in jungle forests and paths doubts overcome, am one of them and abide in jungle forests and paths with much confidence.

Brahmin, it occurred to me thus: Those recluses and brahmins, who praise themselves and disparage others

abiding on beds and seats in remote jungle forests and paths come to much fear and evil, owing to praising themselves and disparaging others. I abide on beds and seats in remote jungle forests and paths neither praising myself nor disparaging others. The noble ones abide in jungle forests and paths neither praising themselves nor disparaging others, am one of them and abide in jungle forests and paths with much confidence.

Brahmin, it occurred to me thus: Those recluses and brahmins, paralysed with much fear, abiding on beds and seats in remote jungle forests and paths come to much fear and evil owing to that. I abide on beds and seats in remote jungle forests and paths fear dispelled. The noble ones abide in jungle forests and paths fear dispelled, am one of them and abide in jungle forests and paths with much confidence.

Brahmin, it occurred to me thus: Those recluses and brahmins, with desires of gain, honour and fame, abiding on beds and seats in remote jungle forests and paths come to much fear and evil owing to that trend. I abide on beds and seats in remote jungle forests and paths without desires of gain, honour, or fame.The noble ones abide in jungle forests and paths with few desires, am one of them and abide in jungle forests and paths with much confidence.

Brahmin, it occurred to me thus: Those recluses and brahmins, lazy and lacking effort, abiding on beds and seats in remote jungle forests and patha come to much fear and evil owing to that trend. I abide on beds and seats in remote jungle forests and paths with aroused effort. The noble ones abide in jungle forests and paths with aroused effort, am one of them and abide in jungle forests and paths with much confidence.

Brahmin, it occurred to me thus: Those recluses and brahmins, without mindfulness, unaware, abiding on beds and seats in remote jungle forests and paths come to much fear and evil owing to that trend. I abide on beds and seats in remote jungle forests and paths, mindfulness established. The noble ones abide in jungle forests and paths mindfulness established, am one of them and abide in jungle forests and paths with much confidence.

Brahmin, it occurred to me thus: Those recluses and brahmins, unconcentrated and mind scattered, abiding on beds and seats in remote jungle forests and paths come to much fear and evil, owing to that trend

I abide on beds and seats in remote jungle forests and paths, concentrated and the mind in one point. The noble ones abide in jungle forests and paths concentrated and the mind in one point, am one of them and abide in jungle forests and paths with much confidence.

Brahmin, it occurred to me thus: Those recluses and brahmins, deaf and dumb, lacking in wisdom, abiding on beds and seats in remote jungle forests and paths come to much fear and evil owing to that trend. I abide on beds and seats in remote jungle forests and paths endowed with wisdom. The noble ones abide in jungle forests and paths endowed with wisdom, am one of them and abide in jungle forests and paths with much confidence. .

Brahmin, it occurred to me thus: What if I abide in orchard, forest, or tree monuments on auspicious nights on the waxing side like the fourteenth, fifteenth and the eighth nights so that I could come to face great fear. Then I abode in orchard, forest and tree monuments on auspicious nights on the waxing side like the fourteenth, fifteenth and the eighth nights. When I abode thus, either a wild animal or a pea-cock came. Or a branch fell or the leaves fluttered with the wind. Then it occurred to me, isn’t it in this manner that great fear and doubts come, then again it occurred why should I abide with fear and doubts. In whatever posture I was when fear and doubts overcame me, maintaining that same posture I overcame that fear and doubts. If fear overcame me while walking, I wouldn’t change that posture until I overcame that fear. If fear overcame me while standing, I wouldn’t change that posture until I overcame that fear. If fear overcame me while sitting, I wouldn’t change that posture until I overcame that fear. If fear overcame me while lying, I wouldn’t change that posture until I overcame that fear.

Brahmin, there are certain recluses and brahmins who perceive the night as the day and the day as the night.

I say they abide in delusion. I perceive the night as the night, and the day as the day. Saying it rightly the non-deluded being is born in the world for the good and well being of many, out of compassion for gods and men. Saying it rightly, am that non-deluded being born for the good and well being of many, out of compassion for gods and men

Brahmin, my effort aroused undeterred, unconfused mindfulness established, the body appeased, the mind concentrated in one point. I secluded it from sensual thoughts and evil thoughts, with thoughts and thought processes experiencing joy and pleasantness born of seclusion abode in the first jhaana.

Overcoming thoughts and thought processes, the mind internally appeased, in one point, without thoughts and thought processes, experiencing joy and pleasantness born of concentration I abode in the second jhaana. With joy and with equanimity to detachment became mindful and aware experiencing pleasantness with the body, and abode in the third jhaana. To this the noble ones say, abiding mindfully in equanimity.

Dispelling pleasantness and unpleasantness, earlier having dispelled pleasure and displeasure and without

unpleasantness and pleasantness mindfulness purified with equanimity abode in the fourth jhaana.

When the concentrated mind was without blemish pure, malleable, workable and not vacillating I directed the mind to know previous births. I recollected the manifold previous births such as one birth, two births, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand births, innumerable forward cycles of births, innumerable backward cycles of births and innumerable forward and backward cycles of births. There I was of such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, and with such a life span. Disappearing from there was born there, There too I was of such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, and with such .a life span. Disappearing from there is born here.Thus I recollect the manifold previous births..This is the first knowledge that I realized in the first watch of the night and knowledge arose and darkness got dispelled

when I abode diligent for dispelling.

When the concentrated mind was without blemish pure, malleable, workable and not vacillating I directed the mind to know the disappearing and appearing of beings. With the purified heavenly eye gone beyond human, I saw being disappearing and appearing unexalted and exalted, beautiful and ugly, in good and bad states, according to their actions I knew beings. These good beings, misconducting in bodily, verbal and mental behaviour, blaming noble ones and with wrong view, at the end of life go to loss are born in hell. .

These good beings, endowed with good conduct, bodily, verbally and mentally,not blaming noble ones, come to right view and to right view of actions, at the end of life go to increase are born in heaven. Thus with the purified heavenly eye gone beyond human I saw beings disappearing and appearing unexalted and exalted, beautiful and ugly, in good and bad states according their actions. This is the second knowledge I realized in the second watch of the night and knowledge arose and darkness got dispelled, when I abode diligent for dispelling.

When the concentrated mind was without blemish pure, malleable, workable and not vacillating I directed the mind to the knowledge of the destruction of desires: Then I thoroughly knew as it really is, this is unpleasant. Thoroughly knew as it really is, this is the arising of unpleasantness. Thoroughly knew as it really is, this is the cessation of unpleasantness. Thoroughly knew as it really is, this is the path to the cessation of unpleasantness. Knew as it really is , these are desires. Knew as it really is, this is the arising of desires. Knew as it really is, this is the cessation of desires. Knew as it really is, this is the path to the cessation of desires. When I knew and realized this, my mind experienced the release from sensual desires. the release from desires ‘to be’., the release from desires of ignorance.. Knowledge arose I am released, birth is ended, the holy life is lived to the end, what should be done is done is done, there is nothing more to wish . This is the third knowledge I realized in the third watch of the night and knowledge arose and darkness got dispelled, when I abode diligent for dispelling. . .

Brahmin, it might occur to you, is the recluse Gotama even today not free from greed, hate and delusion, that he abides on beds and seats in remote jungle forests and paths, it should not be thought in that manner.

Brahmin, I see two good reasons for abiding on beds and seats in remote jungle forests and paths: For a pleasant abiding here and now and out of compassion for the future generations.

Good Gotama, has compassion for the future generation, he is indeed worthy and rightfully enlightened.

Now, I know, good Gotama. It seems as though something over turned is re-installed, something covered is made manifest, As though the path is told to someone who has lost his way. It seems as though an oil lamp is lighted for the darkness so that those who have eyes could see forms.. Good Gotama has taught in various ways, now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. May I be remembered as a lay disciple who has taken refuge from today until life lasts.

1. 5. Ananganasutta.m (5)- Blemishes.

I heard thus.

At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi.

Venerable Saariputta addressed the bhikkhus:” Friends, bhikkhus,” and those bhikkhus replied “Yes, friend.” And venerable Saariputta said: Friends, there are four persons in the world, what four.

“Here, a certain person with blemish does not know, as it really is, there is blemish in me. A certain person with blemish knows, as it really is, there is blemish in me. A certain person without blemish does not know as it really is, there is no blemish in me. A certain person without blemish knows as it really is, there is no blemish in me. Of the two persons with blemish, the one who does not know as it really is, there is blemish in me is the inferior The one who knows as it really is, there is blemish in me is the superior one.

Of the two persons without blemish, the one who does not know, as it really is, there is no blemish is the inferior one. The one who knows as it really is, there is no blemish in me is the superior.

When this was said, venerable Mahaamoggallaana said , Friend, Saariputta, what is the reason that of the two with blemish that one should be inferior and the other superior and of the other two without blemish, what is the reason that one should be inferior and the other superior.

Here, friend, Moggallaana, this person with blemish, who does not know, as it really is, there is blemish in me, would not arouse interest, and make effort to dispel that blemish. So he would die with a defiled mind with greed, hate and delusion. Just like a bronze bowl bought from a shop or smithy would be covered with dust and stains, its owner not partaking food in it would not clean it, would let it lie with dust and as time goes that bronze bowl would be much more dusty and stained. In the same way this person with blemish, who would not know, as it really is, there is blemish in me, would not arouse interest, and make effort to dispel that blemish. So he would die with a defiled mind with greed, hate and delusion.

Friend, this person with blemish, who knows, as it really is, there is blemish in me, would arouse interest, and make effort to dispel that blemish. He would die with a non-defiled mind without greed, hate and delusion. Just like a bronze bowl bought from a shop or smithy would be covered with dust and stains. Its owner partaking food in it would clean it. Would not let it lie with dirt and as time goes the bronze bowl would be more and more clean. In the same manner this person with blemish, who knows, as it really is, there is blemish in me, would arouse interest and make effort to dispel that blemish. So he would die with a non-defiled mind without greed, hate, and delusion.

Friend, this person without blemish, who does not know, as it really is, there is no blemish in me, attending to an agreeable sign greed would overcome his mind, hate and delusion would overcome his mind and he would die with a defiled mind. Just like a bronze bowl bought from a shop or smithy clean and pure, the owner would not partake in it, would let it lie with dirt, then as time goes, that bronze bowl would be more and more dusty and stained in the same manner this person without blemish, who does not know, as it really is, there is no blemish in me, attending to an agreeable sign greed would overcome his mind, hate and delusion would overcome his mind and he would die with a defiled mind.

Friend, this person without blemish, who knows, as it really is, there is no blemish in me, attending to an agreeable sign, greed would not overcome his mind, hate and delusions would not overcome his mind. He would die without greed, hate and delusion, He would die with an undefiled mind. Just like a bronze bowl bought from a shop or smithy, clean and pure, the owner would partake in it, would clean it and not let it lie in dirt, and as time goes that bronze bowl would be more and more clean. In the same manner this person without blemish, who knows, as it really is, there is no blemish in me, attending to an agreeable sign, greed,

would not overcome his mind, hate and delusion would not overcome his mind. He would die without greed, hate and delusion. He would die with an undefiled mind.

Friend, Moggallaana, this is the reason for the two persons with blemish, one to be called inferior and the other superior. For the two persons without blemish, one to be called inferior and the other superior.

Friend, it is called blemish, what is a synonym for blemish. Friend, blemish is the wanderings of thoughts.

in evil demerit. It may happen, that such a desire would arise to a bhikkhu. I have fallen to an offense, may

the bhikkhus not know about this. The bhikkhus know, that this bhikkhu has fallen to an offense, so this bhikkhu becomes angry and averse. Both anger and aversion are blemishes.

It may happen, that such a desire would arise to a bhikkhu, I have fallen to this offense, may the bhikkhus advise me in secrecy not in the midst of the community. It happens that the bhikkhu is advised in the midst of the community, For advising in the midst of the community this bhikkhu becomes angry and averse. Both anger and aversion are blemishes

It may happen, that such a desire would arise to a bhikkhu, I have fallen to this offense, may a bhikkhu and not the Teacher advise me, It happens that the bhikkhu is advised by the Teacher. For being advised by the

Teacher this bhikkhu becomes angry and averse. Both anger and aversion are blemishes. .

It may happen, that such a desire would arise to a bhikkhu, O! May the Teacher ask questions from me and

proceed to preach the bhikkhus, It happens that the Teacher asks questions from another bhikkhu and proceeds to preach the bhikkhus. Because the Teacher asks questions from another bhikkhu before proceeding to preach the bhikkhus, this bhikkhu becomes angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a bhikkhu. May I lead the bhikkhus when going the alms round in the village. It happens that another bhikkhu leads the bhikkhus going the alms round in the village Because another bhikkhu leads the bhikkhus when going the alms round in the village, this bhikkhu becomes angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a bhikkhu. May I be the gainer of the most prominent seat, the first bowl of water and the first morsel of food in the refactory. It happens that another bhikkhu becomes the gainer of the most prominent seat, the first bowl of water and the first morsel of food in the refactory. Because another bhikkhu becomes the gainer of the most prominent seat, the first bowl of water and the first morsel of food in the refactory, this bhikkhu becomes angry and averse. Both anger and aversion are blemishes. .

It may happen that such a desire would arise to a bhikkhu. May I be the bhikkhu, to give the thanks giving

at the end of the meal.. It happens that another bhikkhu gives the thanks giving at the end of the meal. Because another bhikkhu gives the thanks giving at the end of the meal, this bhikkhu becomes angry and averse. Both anger and aversion are blemishes

It may happen that such a desire would arise to a bhikkhu. May I preach the bhikkhus that come to the monastery. It happens that another bhikkhu preaches the bhikkhus that come to the monastery. Because another bhikkhu preaches the bhikkhus that come to the monastery, this bhikkhu becomes angry and averse. Both anger and aversion are blemishes. ..

It may happen that such a desire would arise to a bhikkhu. May I preach the bhikkhunis that come to the monastery. It happens that another bhikkhu preaches the bhikkhunis that come to the monastery. Because another bhikkhu preaches the bhikkhunis that come to the monastery, this bhikkhu becomes angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a bhikkhu. May I preach the lay disciples male that come to the monastery. It happens that another bhikkhu preaches the lay disciples male that come to the monastery. Because another bhikkhu preaches the lay disciples male that come to the monastery, this bhikkhu is angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a bhikkhu. May I preach the lay disciples female that come to the monastery. It happens that another bhikkhu preaches the lay disciples female that come to the monastery. Because another bhikkhu preaches the lay disciples female that come to the monastery, this bhikkhu is angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a bhikkhu. May the bhikkhus honour, revere and venerate me. It happens that the bhikkhus honour revere and venerate some other bhikkhu. Because some other bhikkhu is honoured, revered and venerated, this bhikkhu is angry and averse Both anger and aversion are blemishes. .

It may happen that such a desire would arise to a bhikkhu. May the bhikkhunis honour, revere and venerate me. It happens that the bhikkhunis honour, revere and venerate some other bhikkhu. Because the bhikkhunis honour, revere and venerate some other bhikkhu, this bhikkhu is angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a bhikkhu. May the lay disciples male honour, revere and venerate me. It happens that the lay disciples male honour, revere and venerate some other bhikkhu. Because the lay disciples male honour, revere and venerate some other bhikkhu, this bhikkhu is angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a bhikkhu. May the lay disciples female honour, revere and venerate me. It happens that the lay disciples female honour revere and venerate some other bhikkhu. Because the lay disciples female honour, revere and venerate some other bhikkhu, this bhikkhu is angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a bhikkhu. May I be the gainer of excellent robes. It happens that another bhikkhu is the gainer of excellent robes. Because the gainer of excellent robes is another bhikkhu, this bhikkhu is angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a bhikkhu. May I be the gainer of excellent morsel food.. It happens that another bhikkhu is the gainer of excellent morsel food. Because the gainer of excellent morsel food is another bhikkhu, this bhikkhu is angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a bhikkhu. May I be the gainer of excellent dwellings. It happens that another bhikkhu is the gainer of excellent dwellings. Because the gainer of excellent dwellings is another bhikkhu , this bhikkhu is angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a bhikkhu, May I be the gainer of excellent requisites when ill. It happens that another bhikkhu is the gainer of excellent requisites when ill.Because the gainer of excellent requisites when ill is some other bhikkhu, this bhikkhu is angry and averse. Both anger and aversion are blemishes. Friend, the wanderings of thoughts in evil demerit is the meaning of blemish.

Friend, to whatever bhikkhu these wanderings of thought in evil demerit is seen and heard to be present,whoever he may be, a forest dweller, a leaves hut dweller, a partaker of morsel food going in due order, a wearer of rough rag robes, his co-associates in the holy life do not honour, revere and venerate him: What is the reason: Because the wanderings of thoughts in evil demerit are seen and heard to be not dispelled in him.Just as a bronze bowl pure and clean bought from a shop or a smithy, its owner would fill up with the dead body of a serpent, a dog or a human covering it up with another bowl would carry it to the fair. People seeing it would say, friend, what is it you are carrying, seems to be something delicious. Then they would stop him, open it and peep inside. At the sight of it disgust and running away from it gets established. Those hungry lose their appetite, what’s there to speak of those not hungry. Friend, in the same manner to whatever bhikkhu these wanderings of thought in evil demerit are seen and heard to be present, whoever he may be, a forest dweller, a leaves hut dweller, a partaker of morsel food going in due order, a wearer of rough rag robes, his co-associates in the holy life do not honour, revere and venerate him. What is the reason: Because the wanderings of thoughts in evil demerit are seen and heard to be not dispelled in him. Friend, to whatever bhikkhu these wanderings of thought in evil demerit are seen and heard to be dispelled, whoever he may be a dweller in the out skirts of the village, an invitee, a wearer of robes offered by householders, his co-associates in the holy life honour, revere and venerate him. What is the reason: Because the wanderings of thoughts in evil demerit are seen and heard to be dispelled in him. Just as a bronze bowl pure and clean bought from a shop or a smithy, its owner would fill up with cooked fine rice, dark seeds picked with various soups and curries. Covering it up with another bowl would carry it to the fair.People seeing it would say, friend, what is it you are carrying, seems to be something delicious. Then they would stop him, open it and peep inside. At the sight of it agreeability and a desire to eat gets established. Even those not hungry desire to eat it, what to speak of those hungry. Friend, in the same manner, to whatever bhikkhu these wanderings of thought in evil demerit are seen and heard to be dispelled whoever he may be a dweller in the out skirts of the village, an invitee, a wearer of robes offered by householders, his co-associates in the holy life honour, revere and venerate him. What is the reason: Because the wanderings of thoughts in evil demerit are seen and heard to be dispelled in him. .

When this was said venerable Mahaamoggallaana said: Friend, Saariputta, a comparison occurs to me.Friend, say it. Friend, at one time, I was living in the mountains of Rajagaha. Then one morning wearing robes and taking bowl and robes I entered Rajagaha. At that time Samiiti the chariot maker’s son was bending the circumference of a wheel for an ascetic, the son of Pandu, the earlier chariot maker, . Then it occurred to the ascetic, O! If Samiiti’s son corrects these crookednesses, slants, and faults and makes the wheel perfect. Whatever crookedness, slant, or fault that the ascetic thought of, that and that he corrected and made the circumference of the wheel perfect. Then the ascetic expressed words of pleasure and said. Its like he knew the heart with the heart. Friend, Saariputta,. in the same manner, those making a livelihood without faith, crafty hypocrites, trained deceivers, unsteady, wavering, with loose talk, mental faculties not restrained, not knowing the right amount to partake, not yoked to wakefulness and not desirous of the recluse -ship, not honouring the training, living in abundance and lethargy, unyoked from seclusion, without effort, not mindful and aware, not concentrated, those lacking in wisdom deaf and dumb, hearing this discourse should know the heart with the heart and make repairs.

. As for those sons of clansmen gone forth out of faith, not crafty, not hypocrites, not trained deceivers, steady, without loose talk, mental faculties restrained, yoked to wakefulness, desirous of the recluseship, honouring the training, not living in abundance and lethargy, yoked to seclusion with effort, mindful and aware, concentrated and wise, they hearing this discourse of venerable Saariputta, I think should devour the word and thought of it. Good if the co-associates in the holy life raised themselves from demerit and got established in merit.

The two great men delighted in each others words.

1.6 Aakankheyyasutta.m- (6) If the bhikkhu desires.

I heard thus.

At one time the Blessed One was living in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. From there the Blessed One addressed the bhikkhus: O bhikkhus, abide endowed with virtues, honouring the higher code of rules be full of respect and reverence seeing fear in the slightest fault, observe the virtues...

If the bhikkhu desires, be a lovable to the co-associates in the holy life, become pleasant and reverential, complete virtues for internal appeasement, without neglecting jhaana be endowed with wisdom and develop the silent abidings*

If the bhikkhu desires, be a gainer of robes, morsel food, dwellings and requisites when ill. Abide endowed with virtues honouring the higher code of rules be full of respect and reverence, seeing fear in the slightest fault, observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana be endowed with wisdom and develop the silent abidings.

If the bhikkhu desires, think whose ever robes, morsel food, dwellings and requisites when ill I partake, may it be of great benefit and results to those givers. Abide endowed with virtues honouring the higher code of rules be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana be endowed with wisdom and develop the silent abidings...

If the bhikkhu desires, think may it be of great benefit and results to those blood relations who are dead and gone that recall me with a pleasant mind. Abide endowed with virtues, honouring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana, be endowed with wisdom.and develop the silent abidings.

If the bhikkhu desires, think, may I not live with aversion and attachment, may I not endure aversion, may I abide overcoming all arising aversions. Abide endowed with virtues, honouring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana, be endowed with wisdom and develop silent abidings.

If the bhikkhu desires, think may I not live with great fear. May I abide overcoming all fears that arise.. Abide endowed with virtues, honouring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana, be endowed with wisdom and develop silent abidings.

If the bhikkhu desires, he becomes a quick and easy gainer of the four higher abidings, pleasant abidings here and now gratis. Abide endowed with virtues, honouring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana, be endowed with wisdom and develop silent abidings.

If the bhikkhu desires, he experiences those immaterial releases with the body and abides. Abide endowed with virtues, honouring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana be endowed with wisdom and develop silent abidings.

If the bhikkhu desires, with the destruction of three fetters becomes a stream enterer, not falling away from there head for enlightenment. Abide endowed with virtues, honouring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana be endowed with wisdom and develop silent abidings.

If the bhikkhu desires, destroying three fetters and making less of greed, hate and delusion, could come once more to this world and make an end of unpleasantness Abide endowed with virtues, honouring the higher code of rules, be full of reverence and respect, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana be endowed with wisdom and develop silent abidings.

If the bhikkhu desires, destroying the five lower fetters is born spontaneously, not falling from there would extinguish from that birth. Abide endowed with virtues, honouring the higher code of rules, be full of reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana be endowed with wisdom and develop silent abidings.

If the bhikkhu desires, partake of various super-normal powers. Being one become many, Becoming many become one, Would go unhindered across walls, embankments,and rocks, as going in space, on earth diving and coming out is done as in water, on water walks unbroken as on earth. In space sits cross legged as though birds small and large. The moon and sun powerful as they are are touched with the hand. Thus with the body power is established as far as the Brahmaa world. Abide endowed with virtues, honouring the higher code of rules, be full of reverence, seeing fear in the slightest fault.observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana be endowed with wisdom and develop silent abidings. .

If the bhikkhu desires with the purified heavenly ear hear sounds both heavenly and human, far and near.Abide endowed with virtues, honouring the higher code of rules, be full of reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana be endowed with wisdom and develop silent abidings.

If the bhikkhu desires, penetrate and see the minds of other beings, Know the greedy mind, and the mind free of greed, Know the angry mind, and the mind free of anger. Know the deluded mind and the mind free of delusion. Know the contracted mind and the distracted mind, Know the developed mind and undeveloped mind. Know the mind with compare and the mind without compare. Know the concentrated mind and the unconcentrated mind. Know the released mind and the unreleased mind. Abide endowed with virtues, honouring the higher code of rules, be full of reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana be endowed with wisdom and develop silent abidings.

If the bhikkhu desires, recollect previous births, one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, innumerable forward cycles of births, innumerable backward cycles of births, innumerable forward and backward cycles of births. There I was born with such name, clan,disposition, supports, experiencing such pleasant and unpleasant feelings, with such a span of life.Disappearing from there is born there with such name, clan,disposition, supports, experiencing such pleasant and unpleasant feelings, with such a span of life. Disappearing from there is born here. Thus the manifold previous births are recollected with all details. Abide endowed with virtues, honouring the higher code of rules, be full of reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana be endowed with wisdom and develop silent abidings. .. ..

If the bhikkhu desires, with the purified heavenly eye beyond human sees beings disappearing and appearing in unexalted and exalted states, beautiful and ugly, in good and evil states, know beings according to their actions. These good beings misbehaving bodily, verbally and mentally, blaming. Noble ones, with wrong views and wrong actions, after death are born in loss, in hell. As for these good beings

conducting well in body, words and mind, not blaming noble ones, with the right view of actions, after death are born in increase in heaven. Abide endowed with virtues, honouring the higher code of rules, be full of reverence, seeing fear in the slightest fault, observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana be endowed with wisdom and develop silent abidings.

If the bhikkhu desires, with the destruction of desires, the mind released and released through wisdom, here and now, by himself knowing and realizing abide. Abide endowed with virtues, honouring the higher code of rules, be full of reverence, seeing fear in the slightest fault, observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana be endowed with wisdom and develop silent abidings.

Bhikkhus, if it was said, abide endowed with virtues, honouring the higher code of rules, be full of reverence, seeing fear in the slightest fault, observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana be endowed with wisdom and develop silent abidings., it was said on acccount of this.

The Blessed One said thus and the bhikkhus delighted in the words of the Blessed One.

1. 7 Vatthuupamasutta.m (7) The Simile of the Cloth.

I heard thus.

At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi..

From there the Blessed One addressed the bhikkhus: O! Bhikkhus, just as an impure stained cloth when dyed into whatever colour, blue, yellow, red or crimson would take a bad hue and an impure colour because the cloth is impure and stained, in the same manner, bhikkhus, when the mind is defiled a bad state could be expected. Just as a pure unstained cloth when dyed into whatever colour, blue, yellow, red or crimson, it would take a pure colour and a bright hue, in the same manner, bhikkhus, when the mind is pure a good state could be expected.

Bhikkhus, what are the minor defilements of the mind. Covetousness is a defilement of the mind. Aversion is a defilement of the mind. Anger is a defilement of the mind. Illwill is a defilement of the mind. Contempt is a defilement of the mind. Mercilessness is a defilement of the mind. Jealousy is a defilement of the mind.

Selfishness is a defilement of the mind. Hypocrisy is a defilement of the mind. Craftiness is a defilement of the mind. Stubbornness is a defilement of the mind. Haughty talk is a defilement of the mind. Measuring is a defilement of the mind. Conceit is a defilement of the mind. Intoxication is a defilement of the mind. Negligence is a defilement of the mind.

Bhikkhus, when the bhikkhu knowing covetousness as a defilement of the mind dispels it. Knowing aversion as a defilement of the mind dispels it. Knowing anger as a defilement of the mind dispels it. Knowing illwill as a defilement of the mind dispels it. Knowing contempt as a defilement of the mind dispels it. Knowing mercilessness as a defilement of the mind dispels it. Knowing jealousy as a defilement of the mind dispels it. Knowing selfishness as a defilement of the mind dispels it. Knowing hypocrisy as a defilement of the mind dispels it. Knowing craftiness as a defilement of the mind dispels it. Knowing stubbornness as a defilement of the mind dispels it. Knowing haughty talk as a defilement of the mind dispels it. Knowing measuring as a defilement of the mind dispels it. Knowing conceit as a defilement of the mind dispels it. Knowing intoxication as a defilement of the mind, dispels it. Knowing negligence as a defilement of the mind dispels it. He is endowed with unwavering faith in enlightenment: That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of worlds, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed. Is endowed with unwavering faith in the Teaching: The Blessed One’s Teaching is well proclaimed, here and now, not a matter of time, inviting for inspection, leading beyond, for the wise to be realized by themselves..Is endowed with unwavering faith in the Community: The disciples of the Blessed One have fallen to the right path, the straightforward path, the wise path, and to the path of mutual understanding. They are the four pairs of the eight Great Men. the disciples of the Blessed One, worthy of offerings, hospitality, gifts and reverential salutation, the highest field of merit for the world. .

When his mind is cleaned, released and established as far as the limit allows he knowing I have unwavering faith in enlightenment, gains meanings in the Teaching and experiences the Teaching, and joy arises, to the joyful there’s delight.the delighted mind appeases the body. The appeased body feels pleasant. Of the pleasant, the mind concentrates. He knowing I have unwavering faith in the Teaching, gains meanings in the Teaching and experiences the Teaching, and joy arises, to the joyful there’s delight, the delighted mind appeases the body. The appeased body feels pleasant. Of the pleasant the mind concentrates. He knowing I have unwavering faith in the Community, gains meanings in the Teaching and experiences the Teaching, and joy arises, to the joyful there’s delight, the delighted mind appeases the body. The appeased body feels pleasant. Of the pleasant the mind concentrates.

As far as the limit goes my mind is cleaned, released, giving up is established, by that the Teaching has become meaningful and I experience the Teaching, and joy arise, to the joyful there’s delight, the delighted mind appeases the body. The appeased body feels pleasant. Of the pleasant, the mind concentrates.

O! Bhikkhus, the bhikkhu with such virtues, thoughts and wisdom were to partake of morsel food cooked out of fine rice with dark seeds picked, together with various soups and curries, there would not be any danger to him. Just as the impure stained cloth is cleaned with pure clean water, Just as pure gold comes out of the furnace. Even so bhikkhus, the bhikkhu with such virtues, thoughts and wisdom were to partake of morsel food cooked out of fine rice with dark seeds picked, together with various soups and curries, there would not be any danger to him.

He abides pervading one direction with a mind of loving kindness, so too the second, third, fourth, above, below, across, always, for all purposes, he pervades the whole world with loving kindness, with a developed limitless mind without enmity and anger. He abides pervading one direction with a compassionate mind, so too the second, third, fourth, above, below, across, always, for all purposes, he pervades the whole world with compassion, with a developed, limitless mind without enmity and anger. He abides pervading one direction with intrinsic joy, so too the second, third, fourth, above, below, across, always, for all purposes, he pervades the whole world with intrinsic joy, with a developed limitless mind without enmity and anger.. He abides pervading one direction with equanimity, so too the second, third, fourth, above, below, across, always, for all purposes, he pervades the whole world with a developed and limitless mind without enmity and anger.

He knows, in this are unexalted and exalted states, there is a noble escape from this perceptive sphere. When he knows and sees that, his mind seeks release from sensual desires, from desires to be, and from desires through ignorance. Knowledge arises, am released, birth is destroyed, the holy life is lived to the end, what should be done is done, there is nothing more to wish. Bhikkhus, to this is called internal cleaning.

At that time the brahmin Sundarikabhaaradvaaja was sitting near the Blessed One, and asked does good Gotama go to Baahuka river to bathe. Brahmin, what is river Baahuka, and what will it do. The brahmin said Good Gotama, many people consider river Baahuka is the release, River Baahuka is meritorious.

Many people wash off their demeritorious actions in river Baahuka. Then the Blessed One addressed the brahmin Sundarikabhaaradvaaja in verses

River Baahuka with many precious stones, rivers Gayaa, Sundarikaa,

And even Sarassatii, Payaaga, and Baahumathie

Fools may be for ever submerged in these but their dark actions will not be washed

How could Sundarikaa, Payaaga, and Baahuka help angry beings gone wrong

Their evil actions will not be washed off,

The pure are always pure, to them every day is a sabbath day

The pure with pure actions are always bound in virtues

Brahmin, bathe here itself, develop loving kindness to all beings

If you do not tell lies, do not hurt living things

Not take that not given, with faith become not selfish

What could be done, gone to Gayaa, may drink water there.

When this was said the brahmin Sundarikabhaaradvaaja said thus to the Blessed One: Now I know good Gotama, It seems as though something over turned is re-installed, something covered is made manifest, It seems as though the path is told to someone who has lost his way. It seems as though a lamp is lighted for the darkness, for those who have eyes to see forms. In various ways the Teaching is explained by good Gotama.Now I take refuge in good Gotama, in the Teaching and the Community. May I gain the going forth and the higher ordination. The brahmin Sundarikabhaaradvaaja obtained the going forth and the higher ordination. Soon after the higher ordination, venerable Bhaaradvaaja withdrawn from the crowd, alone and secluded abode diligent for dispelling. Before long, for whatever purpose sons of clansmen go forth from the household, and lead the holy life, that highest end of the holy life by himself knowing realizing abode,.here and now, He knew birth is destroyed, the holy life is lived, what should be done is done,there is nothing more to wish. Venerable Bhaaradvaaja became one of the noble ones.

1. 8. Sallekhasutta.m (8) Purity

I heard thus.

At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. Then venerable Mahaacunda getting up from his seclusion in the evening approached the Blessed One, worshipped, sat on a side and said to the Blessed One: Venerable sir, there are various views in the world centered around the self and the world, would the bhikkhu attending to them from the beginning turn them out and dispel them. .

Cunda, there are various views in the world centered around the self and the world, from whatever these views arise, from whatever these views trickle, from whatever these views behave, they are not mine, that is not I, they are not my self, to one who looks at them, as they really are, in this manner with right wisdom, these views get turned out, get dispelled. .

Cunda, it may happen, that a bhikkhu secluded from sensual desires, secluded from evil thoughts, with thoughts and thought processes, with joy and pleasantness born of seclusion, would abide in the first jhaana

Then it would occur to him, I abide in purity. Cunda, in the dispensation of the noble ones that is not purity,

It is called a pleasant abiding here and now.

Cunda, it may happen that a bhikkhu overcoming thoughts and thought processes, the mind internally appeased in one point, without thoughts and thought processes, with joy and pleasantness born of concentration would abide in the second jhaana. It would occur to him, I abide in purity. Cunda, in the dispensation of the noble ones that is not purity, it is a pleasant abiding here and now.

Cunda, it may happen that a bhikkhu with joy and with equanimity to detachment, would abide mindful and aware experiencing pleasantness with the body, to this the noble ones say abiding mindfully in pleasantness. The bhikkhu would abide in this third jhaaana and it would occur to him, I abide in purity. In the dispensation of the noble ones, that is not purity, it is a pleasant abiding here and now.

Cunda, it may happen, that a bhikkhu dispelling pleasantness and unpleasantness and earlier overcoming pleasure and displeasure, without unpleasantness and pleasantness and with equanimity mindfulness purified would attain and abide in the fourth jhaana. It might occur to him, I abide in purity. In the dispensation of the noble ones that is not purity, it is a pleasant abiding here and now.

Cunda, it may happen that a bhikkhu overcoming all perceptions of matter, overcoming perceptions of anger, not attending to various perceptions, with spac